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True love does not result in obsession or possession, but in submission.
MOI
In preaching the gospel, it is our business to show, in so far as our knowledge and experience equip us to do so, how the Christian story enables us to understand and deal with the whole range of human experience in both public and private life.
Lesslie Newbigin, Proper Confidence, p. 96
Dilthey worked '...to illuminate the difference between the structure of these sciences of meaning and the natural scientific explanation of events based upon the formulation of theoretical frameworks and the discovery of causal laws.
Georgia Warnke, 'Gadamer' p. 2
Those who give the most lip service to the sinfulness of this world are often those who most want to conserve the way things were 50 years ago.
MOI
All written language calls for retransformation into its spoken form; it calls for its lost power.
Richard Palmer, Hermeneutics, p. 15
What narrowness of spiritual life we find in Frazer! And as a result: how impossible for him to understand a different way of life from the English one of his time!
Ludwig Wittgenstein, Remarks on Frazer's Golden Bough, p. 5e
Incarnation is translation.
Andrew Walls, The Missionary Movement in Christian History, p. 27.
The goal of the interpreter is not to seek to discern one conceptual unity within the book, or to reconstruct one consistent line of theological discourse throughout the dialogue, but rather to see how this literature was designed to function as a normative guide within a community of faith, which acknowledges its authority.
Brevard Childs, Intro. to OT as Scripture, p. 533
St. Francis of Assisi's religion was 'not a thing like a theory but a thing like a love affair.'
G.K. Chesterton
Other evils there are that may come; for Sauron is himself but a servant or emissary. Yet it is not our part to master all the tides of the world, but to do what is in us for the succour of those years where we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till. What weather they shall have is not ours to rule.
Gandalf, J.R.R. Tolkien, The Return of the King
On the basis of belief in God, trust assumes the kind of methodological role (in pre-modern thought) which doubt assumes for modernism...and which suspicion assumes for post-modernism...
Thiselton, Anthony New Horizons in Hermeneutics p. 143
It is a law of the spiritual life that every act of trust makes the next act less difficult, until at length, if these acts are persisted in, trusting becomes, like breathing, the natural unconscious action of the redeemed soul.
Hannah Whitall Smith, The Christian's Secret of a Happy Life, p. 55
Marsden is rightly contemptuous of the fatuous idea that an infusion of 'values' separated from a comprehensive world view would make any difference in the present state of affairs.
Wilfred M. McClay in 'Why the Academy Needs Christians' May/June 1997 Books and Culture
...it is clear that man cannot have practical intelligence unless he is good.
Aristotle, Nicomachean Ethics, 1144a37
Prayer is not just one of the many things people do in life, but rather 'the basic receptive attitude out of which all of life can receive new vitality.'
Dan Postema, Space for God, p. 92

Ambiance

19th October 2012

Wittgenstein once wrote, “‘Uttering a word is like striking a note on the keyboard of the imagination.”  The following quotes are collections of words which sound the common theme of Wirkungsgeschichte in my own mind.  I hope they play a similar tune for you.

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Ludwig Wittgenstein

The idea that in order to get clear about the meaning of a general term one had to find the common element in all its applications has shackled philosophical investigation; for it has not only led to no result, but also made the philosopher dismiss as irrelevant the concrete cases, which alone could have helped him to understand the usage of the general term.”

 

Ludwig Wittgenstein, The Blue Book, p. 19-20

 

 

 

H.R. Jauss

“If one looks at the moments in history when literary works toppled the taboos of the ruling morals or offered the reader new solutions for the moral casuistry of his lived praxis, which thereafter could be sanctioned by the consensus of all readers in the society, then a still-little-studied area of research opens itself up to the literary historian.  The gap between literature and history, between aesthetic and historical knowledge, can be bridged if literary history does not simply describe the process of general history…but…discovers…that properly socially formative function that belongs to literature…” H.R. Jauss.

 

 

 

“The readings, the interpretations and critical judgements of art, literature and music from within art, literature and music are of a penetrative authority rarely equaled by those offered from outside, by those propounded by the non-creator, this is to say the reviewer, the critic, the academic.”   George Steiner, Real Presencesp. 12.

George Steiner

 

Georgia Warnke

 

 

“In confronting texts, different views and perspectives, alternative life forms and world views, we can put our own prejudices in play and learn to enrich our own point of view.”

Georgia Warnke, Gadamer:  Hermeneutics, Tradition and Reason p.4

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Karl Barth

 

 

‘I have been called a ‘declared enemy of historical criticism’…But what I reproach them with is not historical criticism, the right and necessity of which on the contrary I once more explicitly recognize, but the way they stop at an explanation of the text which I cannot call any explanation, but only the first primitive step towards one, namely, establishing ‘what is said’…’ Karl Barth, Romans, 1921, p. x.

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Karlfried Froehlich

 

 

“‘Understanding’ a biblical text cannot stop with the elucidation of its prehistory and of its historical Sitz im Leben, with its focus on the intention of the author.  Understanding must take into account the text’s post-history as the paradigm of the text’s own historicity, i.e. as the way the text itself can function as a source of self-interpretation in a variety of contexts, and thus through its historical interpretations is participating in the shaping of life.”  Karlfried Froelich, Church History and the Bible in M.S. Burrows and P. Rorem (eds), Biblical Hermeneutics in Historical Perspective (Grand Rapids, MI:  Eerdmans, 1991, p. 9)

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Andrew Thiselton

 

“It is not enough to establish past ‘facts’ about the text once-and-for-all; it requires successive engagements with successive readers to bring out its potential meaning in interaction with a series of horizons.”  Anthony Thiselton, summarizing Jauss, in Thiselton on Hermeneutics, p. 293.

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“…Gadamer acknowledges a degree of stability in the role of communal judgements, and in the corporate transmission of traditions.  Even if a ‘classic’ yields a plurality of actualizations, it belongs to cumulative traditions of acknowledged wisdom (phronesis).  p. 8  Thiselton on Hermeneutics.

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Henry Venn

 

 

“…Henry Venn of the Church Missionary Society…argued that the fullness of the church would only come with the fullness of the national manifestations of different national churches…”  Andrew Walls, The Missionary Movement in Christian History, p. 12.

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Dr. Andrew Walls

 

 

“Perhaps a comparative history of translation would be an illuminating way of approaching the history of Christian mission and expansion-not only  in the geographical and statistical sense of the spread of the Church, but the dynamic expansion of the influence of Christ within the Church that comes from attempts at the radical application of his mind within particular cultures.”   Andrew Walls, The Missionary Movement in Christian History, p. 30.

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